Miftah-ul-Janna (Booklet for way to Paradise)

19– ’Amr Shu’ayb

19– ’Amr Shu’ayb narrates on the authority of his father and grandfather: Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ stated: “Allâhu ta’âlâ likes to see the gifts which He has given His slave.” This hadîth-i-sherîf is quoted by Tirmuzî ‘rahima-hullâhu ta’âlâ’. As is seen, Allâhu ta’âlâ likes (a person’s) clothes to be smart and clean. He likes a person who makes them (and one who wears them) in order to show the gift. He dislikes one who makes them (and one who wears them) to flatter their own vanity. It is not permissible to conceal the gifts bestowed by Allâhu ta’âlâ. Knowledge, as well, is a gift bestowed by Allâhu ta’âlâ. 20– Jâbir bin ’Abdullah ‘radiy-Allâhu ’anh’ narrates: Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ came to our place. There was someone with dishevelled hair in the house. When the Prophet saw him he said: “Has he been unable to find something to tidy his hair with?” When he saw someone with dirty clothes he said: “Doesn’t he have something to wash his clothes with?” 21– Abu-l-ahves, one of the Tâbi’în, narrates on the authority of his father: I went to Rasûlullah’s ‘sall-Allâhu ’alaihi wa sallam’ place. My clothes were old and worn. “Don’t you have property,” he asked. I said that I had property. He asked again: “What kind of property do you have?” “I have all kinds of property,” I said. Thereupon the highest of all creatures said: “When Allâhu ta’âlâ gives (you) property, He should see its tokens on you!” This hadîth-i-sherîf is quoted by Imâm Ahmad and by Nesâî ‘rahimahumullâhu ta’âlâ’. Here we end our translation from the third volume of the book entitled Eshi’at-ul-leme’at. 22– It is stated as follows in Yusûf Qardâwî’s book entitled al- Halâl-u-wa-l-harâm-u-fi-l-islâm: The Islamic religion prohibits a woman from covering herself with material thin enough to show what is under it. It is stated as follows in a hadîth-i-sherîf quoted in the books entitled Sahîh-i-Muslim and Muwattâ: “Women who are covered (but) naked and (women) whose heads bulge upwards like humps of camels shall not enter Paradise. They shall not even receive the smell of Paradise. On the other hand, the smell of Paradise reaches very distant places.” This hadîth-i-sherîf prohibits women from wearing thin, transparent and closely fitting dresses, stockings and headgears and from winding their hair into balls atop their heads. To dress like this is (as sinful as) going about naked. Muslim women and girls should not wear thin and tight dresses and should not wind their hair or the hair on the wigs that they are wearing into balls like camel-humps on their heads. They should know that these sinful acts are bad enough to take a person to Hell. – 228 –

[That Qardâwî is a man of religion without a certain Madhhab has been stated earlier in the text. The Islamic religion declares that it is farz for women to cover themselves properly and describes the cover to be used. This description does not go into details as to the kinds of the material to be used or the dresses or skirts or coats to be worn. It is written in books of Fiqh that it is farz for women to cover themselves (in a manner described) and that kinds of the covers to be used and dresses to be worn are a matter of sunnat-i-zewâid, which in turn consists of sunnats that pertain to customs, rather than worship. For that matter, the kind of the cover to be used should preferably be one that has been customary. It is makrûh not to cherish the custom in something that does not pertain to worship. In fact, it is harâm if it arouses fitna. It is stated in Hindiyya: “It is permissible to look at a woman wearing something thick and ample. It is not permissible to look at a tightly dressed woman. It is harâm to look lustfully at the face of a woman who has covered herself (properly). It is makrûh to do so even without lust if there is no reason to do so. The same rule applies to looking at non-Muslim women. It is permissible to look only at their hair, according to a scholarly statement.” To wear an ample, thick, and dark-coloured overall-like coat that extends down to the heel-bones and which covers the arms and wrists is better than (wearing an overgarment called) a charshaf (and) which is made up of two parts. It is stated in Halabîyi-kebîr: “A free (Muslim) woman’s hair that hangs down to her ears is (within her) awrat (parts), according to unanimity (among Islamic scholars). So is the case with its part hanging down below the ears, according to a majority of scholars. According to some scholars, the hanging part is not awrat during namâz. However, it is not permissible for a man nâ-mahram to her to look at that part, either.” She must cover her entire hair with a thick headgear. The front part of the middle of the headgear must stick to her forehead and extend down to her eyebrows, its both sides must be made to extend to the outer ends of he eye-brows, make a downward turn, extend down to her chin, being pinned together on her chin and their ends hanging over her breast; and the middele part of its back side must cover the upper part of her back. If it is likely that a fitna will arise, the cheeks also must be covered. She must as well wear thick and dark stockings. If one-fourth of the hanging part of a woman’s hair remains exposed as long as one rukn (in namâz), the namâz she performs will not be sahîh. And it will be makrûh if a smaller part remains exposed (that long). Not a single Islamic – 229 –

THE BOOK ‘O SON’
Al-hamdu lillâhi Rabbil ’âlamîn. Wa-s-salâtu wa-s-salâmu ’alâ
Rasûlinâ Muhammadin wa Âlihi wa Sahbihi ajma’în.
1– O son! Collecting from books written by the scholars of the
Hanafî Madhhab three hundred and sixty hadîth-i-sherîfs and
forty-four khabars and also the seven essentials and the five rukns
and the seven wâjibs and the fourteen sunnats and the twenty-five
mustahabs and the fourteen mufsids of namâz, I have explained
them for you. Adapt your acts and deeds to these teachings so that
you attain fayz and nejât (salvation)!
2– Also for your information, I have collected a thousand and
ninety âdâb (adabs) for you and for other young Muslims like you.
If you adapt your actions and acts of worship to these teachings,
they will be sufficient for you. If you laze, disobey Allâhu ta’âlâ
and cease from these practices and manners, you will be afflicted
with slavery and disgrace in the world and subjected to torment in
the world to come.
If you live up to them and advise your Muslim brothers to do
the same, it will be useful for you. They will say blessings over you.
And Haqq ta’âlâ will accept their invocations. For, a slave will be
pardoned on account of another slave’s invocations for them.

The Turkish original of the book Se’âdet-i Ebediyye consists of three parts, all of which add up to more than a thousand pages. We have translated the entire book into English and have published six individual fascicles. Se’âdet-i Ebediyye is a book prepared according to the Hanafî Madhhab. There is not a bit of knowledge or word which does not confirm the creed of the Ahl-i Sunnat and Jamâ’at in this book. This is the first fascicle. We invoke Allâhu ta’âlâ to help us deliver it to our dear readers.
There are two hundred and forty (240) chapters in Se’âdet-i Ebediyye, and it consists of three parts. Forty-one of the ninety-eight chapters in the first part, thirty-four of the seventy-two chapters in the second part and thirty-three of the seventy chapters in the third part are translations of the letters in the Persian original of Maktûbât (The Letters) by Hadrat Imâm-i Rabbânî ‘rahmat-Allâhi ’alaih’ . A few of them are translations of letters by Hadrat Muhammad Ma’sûm ‘rahmat-Allâhi ’alaih’. The remaining chapters are taken from many valuable books. Maktûbât by Hadrat Imam-î Rabbânî consists of three volumes (I, II, III) and they contain five hundred and thirty six letters. All of them were published in two volumes in Pakistan in 1392 [1972 A.D.], and it was printed by offset in 1397 [1977 A.D.] in Istanbul. Maktûbât by Hadrat Muhammad Ma’sûm, his son, is also of three volumes (IV, V, VI). The volume number and the number of each letter translated is given below. The additions in brackets are explanations made by the translator, (i.e. Hadrat Hüseyn Hilmi Işık 'quddisa sirruh'.).
Subjects relating to belief of ahl as-Sunnat are quoted from famous Ahl as-Sunnat scholars' books.

Halâl, harâm, and the doubtful,What is harâm to eat and things that are harâm to use, Wine, and alcoholic beverages. Is tobacco-smoking sinful?, Isrâf (wastefulness), fâiz (interest), and tobacco-smoking, Manners (âdâb) that must be observed when eating and drinking,(Siblings through) the Milk-Tie, Nafaqa, and rights of neighbours,Islam, and the woman...

Ethics of Islam is taken from the book Berîka by Muhammad Hâdimi. Immorality and ways to get rid of it; 40 depravities and cures to them; usefulness of ethics; what is a soul; strengths of a soul; Personalities emanating from wisdom, courage, chastity and justice are extensively explained.

In this precious book written by Imâm-ı Rabbânî Ahmed Fârûkî Serhendi, one of the greatest savants of Islam, explained are the proof of Prophethood, the special features of a Prophet that distinguish him from other men, a miracle, the Prophethood of Muhammad ׳alayhissalâm. In addition to this, the lives of great savants of Islam such as Sayyed Abdülhakîm-i Arvâsî, Sayyed Fehîm-i Arvâsî, Sayyed Tâhâ-i Hakkârî and Hüseyn Hilmi bin Sa’id Effendi are briefly narrated.

THE SUNNI PATH
The beginning of (The Sunni Path), the book by a statesman of the Ottoman Empire Ahmet Cevdet Pasha (Ma’lûmat-ı Nâfia=Beneficial Information), gives a succinct information about how to believe in the religion of Islam and makes the classification of the science of Islam. Imâm-ı Gazâli, one of the greatest savants of Islam, briefly explains the explanations of Ahl-i-sunnat savants of the true religion of Islam preached by Muhammad ׳alayhissalâm. In addition to this, the life of Imâm-ı A’zam Ebû Hanifa, a great Ahl-i-sunnat savant, is summarized in the book (The Sunni Path). Besides, given are an answer to the slanderers and an explanation to (How to be a True Muslim?)

BELIEF AND ISLAM
star This work, Belief and Islam, originally was written in Persian under the title I’tiqâd-nâma by Hadrât Mawlânâ Khâlid al-Baghdâdî, a profound ‘âlim of Islam and a specialist in ma’ârif of tasawwuf. Hâji Faydullah Effendi of Kemah, a khalîfa of great walî Mavlânâ Mahmûd Sâhib, the brother of the author, translated the book into Turkish and named it Farâid-ul-fawâid which was printed in Istanbul in 1312 A.H.[1894]. Our bookstore had it translated again from the Persian original into Turkish and, some explanations and three chapters, published it with the title Imân ve Islâm in 1966. German, French and Arabic versions are also published by our bookstore. This book, explains five fundamentals of Islam, six fundamentals of îmân and the contemporary information about the matter and refutes those who are against Islam and those who are lâ-madbhabî.

It is a translation of (Cevap Veremedi) into English. Harputlu Ishâk Effendi explains how the Bible - the true book revealed to Isa 'alaihis-salam - was distorted; how words that belonged to people were put into firstly written four Gospels; that the theory of trinity is erroneous; the belief of Tawhid (the unity of Allahu ta’ala) in Islam. Besides, a few very precious letters - a food of a soul by Muhammad Ma’sûm-î Fârûkî - take place. Information about Judaism, Torah and Talmud is also given.